阿閦佛國經弟子學成品第三
Sutra on the Land of Akshobhya: Chapter on the Practice and Attainments of Disciples, Chapter 3
佛復語舍利弗：「阿閦如來說法時，於一一說法之中，不可計無央數人隨律之行，至有作阿羅漢道證者，如是比無央數諸弟子聚會及復得八惟務禪者，阿閦如來佛剎諸弟子眾不可復計。」
The Buddha then said to Shariputra, "When The Thus-Come One Akṣobhya teaches the Dharma, in each single discourse there are countless and immeasurable people who follow the path and reach the realization of arhatship. Likewise, there are countless gatherings of disciples, as well as those who attain the eight meditative liberations. The multitude of disciples in the Buddha-land of Akṣobhya Thus-Come One is beyond counting."
佛語舍利弗：「我都不見持計者與挍計巨能計數其眾會者也。以脫重擔，離於牢獄，遠於波頭犁、阿羅羅犁、阿比舍犁、阿優陀犁，如是，舍利弗！眾會不可計數諸善男子，是弟子智慧無央數不可計眾，在須陀洹、斯陀含、阿那含、阿羅漢道也。若懈怠者，得須陀洹為七生、七死；於是說法時，其人為不得上持為七生、七死。
The Buddha said to Shariputra, "I do not see anyone able to count the vast number of people in this assembly, nor are there any mathematical calculations or schemes that could measure them. They have cast off heavy burdens, escaped from prisons, and left behind the realms of Potili, Alaluoli, Abisheli, and Ayouduoli. Thus, Shariputra, the countless good men in this assembly—men of wisdom without number or measure—are following the paths of Stream Enterers, Once-Returners, Non-Returners, and Arhats. If any among them are lax, they will become Stream Enterers, bound to seven more births and seven more deaths. But during this teaching, those who do not progress further will still face only seven births and seven deaths."
「阿閦如來說法時，第一說法作須陀洹道證、第二說法作斯陀含道證、第三說法作阿那含道證、第四說法作阿羅漢道證者。其佛剎謂是善男子為懈怠，用不一坐聽法作阿羅漢道證故。
"When Akṣobhya Buddha teaches the Dharma, those who attain realization in the first session become Stream-Enterers; those who attain in the second become Once-Returners; in the third, Non-Returners; and in the fourth, Arhats. In his Buddha-land, if a good man attains Arhatship without listening to the entire teaching in a single sitting, he is considered lazy."
「其剎須陀洹不復七上下生死，便於人間坐禪得三昧；須陀洹即於彼自以威神力作阿羅漢道證；其剎斯陀含不復往還世間，以棄眾苦便於彼得三昧，斯陀含便於其剎自以威神力作阿羅漢道證；其剎阿那含不復上生波羅尼蜜和耶越天，便於彼自以威神力作阿羅漢道證；其剎阿羅漢不上下，便於彼至無餘泥洹界般泥洹。其剎說沙門四道，如是至令得道住。」
"In that land, a Stream-enterer will not cycle through birth and death seven more times. Instead, through seated meditation in the human realm, they attain meditative concentration. Then, using their own spiritual power, they realize the path of Arhatship right there. A Once-returner in that land no longer needs to return to the world, having abandoned all suffering. They attain meditative concentration there and, through their own spiritual power, realize the path of Arhatship. A Never-returner in that land does not ascend to the Heaven of the Highest Gods. Instead, right there, through their own spiritual power, they realize the path of Arhatship. An Arhat in that land does not rise or fall any further. Right there, they enter the state of complete Nirvana, leaving no trace behind. Thus, the teaching of the four stages of spiritual attainment is proclaimed in that land, leading beings to abide in realization."
佛言：「舍利弗！若善男子、善女人於法自在者不復失學住、亦不失學餘事，如是於不學地便般泥洹也——無所學地謂是阿羅漢地。舍利弗！是為阿閦如來、無所著、等正覺剎諸弟子學成，無有麁立在上好要處者，謂是阿閦如來剎弟子眾阿羅漢也——生死已斷，所作而辦，所當為者以脫重擔，便得所有，盡壞勤苦牢獄之事，以中正解，復知八維無禪。阿羅漢行八維無禪，舍利弗！是為阿閦如來剎弟子之善行，是為阿羅漢之功德所為福行。
The Buddha said: "Shariputra, if a good man or good woman is at ease with the Dharma, they will no longer lose their training, nor will they lose any other aspect of their training. In this way, on the ground of no-more-training, they enter final nirvana—the ground of no-more-training is what is called the stage of the Arhat. Shariputra, this is how the disciples of Akshobhya Tathagata, the Unattached, the Fully Awakened One, perfect their training in that realm. There are none who are coarse or who set themselves up in lofty, important positions—these are the community of disciples in Akshobhya Tathagata's realm, the Arhats. Birth and death have been ended, what needed to be done has been done, the heavy burden has been laid down and released, they have attained what they should attain, the prison of hardship and suffering has been completely destroyed, and through right understanding, they also know the eight dimensions of no-meditation. The Arhats practice the eight dimensions of no-meditation. Shariputra, this is the excellent conduct of the disciples in Akshobhya Tathagata's realm; this is the merit and the virtuous conduct accomplished by the Arhats."
「其剎以三寶為梯陛——一者、金，二者、銀，三者、琉璃——從忉利天下至閻浮利地。其忉利天欲至阿閦如來所時從是梯陛下，忉利天人樂供養於天下人民，言：『如我天上所有欲比天下人民者，天上所有大不如天下，及復有阿閦如來、無所著、等正覺也。』」
That realm has the Three Jewels as a stairway—first gold, second silver, third lapis lazuli—leading down from the Trayastrimsa Heaven to the land of Jambudvipa. When the beings of the Trayastrimsa Heaven wish to go to where Akshobhya Tathagata, the Unattached, the Fully Enlightened One, is, they descend by this stairway. The gods of Trayastrimsa delight in making offerings to the people of the world, saying: "Even all the pleasures we have in heaven cannot compare to what the people of the world have—for there is also Akshobhya Tathagata, the Unattached, the Fully Enlightened One."
佛語舍利弗：「忉利天人樂供養天下人民，天下人若上至忉利天者便不樂供養忉利天人。所以者何？我天下佛說經，如我天下所有，於是天上無也，不如我天下所有，我天下樂供養有佛。
The Buddha said to Shariputra: "The gods of the Trayastrimsha Heaven delight in making offerings to the people of the world below. But when people of the world below ascend to the Trayastrimsha Heaven, they no longer delight in making offerings to the gods of the Trayastrimsha Heaven. Why is that? Because in my world below, the Buddha teaches the scriptures, and all that exists in my world below is not found in that heaven. That heaven is not equal to my world below, for my world below delights in making offerings to the Buddha who is present."
「忉利天見天下人民，天下人遙見忉利天宮殿，譬如此剎天下人遙見日、月、星辰殿舍。如是，舍利弗！其佛剎天下人遙見諸天宮殿如是及欲行天，承佛威神所致，是為阿閦如來佛剎所有善快。」
"In the Trayastrimsa Heaven, one sees the people of the world below, and the people of the world below see from afar the palaces of the Trayastrimsa Heaven—just as the people of this world here see from afar the palaces and dwellings of the sun, moon, and stars. In the same way, Shariputra, the people of that Buddha-land see from afar the palaces of the various heavens, and likewise the heavens of the realm of desire—this is brought about by the Buddha's majestic power. This is one of the excellent and pleasing features of Akshobhya Tathagata's Buddha-land."
佛復語舍利弗：「阿閦如來佛剎三千大千世界皆說法，四輩弟子滿三千大千世界無空缺。阿閦佛剎弟子意不念：『今日當於何食？今日誰當與我食？』亦不行家家乞。時到，飯食便辦，滿鉢自然在前，即取食。食已，鉢便自然去，其剎飯食如是。諸弟子不復行求衣鉢也，亦不裁衣、亦不縫衣、亦不浣衣、亦不染衣、亦不作衣、亦不教人作，以佛威神所致，同共安樂自然生。
The Buddha again said to Shariputra: "In Akshobhya Buddha's realm, the entire three-thousand great-thousand world system is a place of teaching the Dharma, and the four kinds of disciples fill that three-thousand great-thousand world system completely, with no empty spaces. The disciples in Akshobhya Buddha's realm do not think, 'What shall we eat today? Who will give us food today?' Nor do they go from house to house begging. When the time comes, the meal is ready: bowls full of food appear naturally before them, and they eat. When they have finished eating, the bowls naturally disappear. The food in that realm is like this. The disciples do not go seeking robes and bowls either; they do not cut cloth, do not sew, do not wash, do not dye, do not make robes, and do not ask others to make them. Through the Buddha's spiritual power, they all live together in peace and happiness, arising naturally.
「阿閦如來不為諸弟子說罪事——如我為諸弟子說十四句法——阿閦如來不為諸弟子說如是之法。所以者何？其剎無有行惡者。
Akshobhya Tathagata does not teach his disciples about matters of wrongdoing—unlike how I teach my disciples the fourteen-fold Dharma—Akshobhya Tathagata does not teach his disciples teachings such as these. Why is that? In his realm, there are no wrongdoers.
「阿閦佛不復授諸弟子戒。所以者何？其佛剎人無有短命者、亦無蔽惡人、無有穢濁劫、亦無有諸結、無有穢濁，見其剎以除諸惡、穢濁。」
Akṣobhya Buddha no longer transmits the Precepts to his disciples. Why is that? The people in that Buddha's land are not short-lived, there are no wicked or corrupt people, there are no defiled and turbid kalpas, there are no afflictions, and there is no impurity. Seeing that land, all evils and impurities are removed.
佛復語舍利弗：「阿閦佛說法時，諸弟子便度於習欲。所以者何？已棄於惡道故，其剎眾弟子終無有貢高、憍慢。不如此剎諸弟子於精舍行律，其剎弟子無有作是行者也。所以者何？舍利弗！用其人民善本具故，所說法、悔過各得其所。其剎不說五逆之事，一切皆斷諸逆已。諸弟子不貪飲食、亦不貪衣鉢、亦不貪眾欲、亦不貪著也，為說善事。所以者何？用少欲知止足故。
The Buddha again said to Shariputra: "When Akṣobhya Buddha teaches the Dharma, his disciples immediately go beyond habitual desire. Why is this? Because they have already abandoned the evil paths. The disciples in that land are never arrogant or conceited. They are not like the disciples in this land, who practice the monastic rules in the monasteries; the disciples in that land do not do such things. Why is this? Shariputra, because the people there are fully equipped with roots of goodness, the teachings they hear and their confessions each find their proper place. In that land, the five heinous offenses are not spoken of, because all have already cut off such offenses. The disciples are not greedy for food and drink, nor greedy for robes and bowls, nor greedy for various desires, nor greedy for attachment; the Dharma is taught to them as something wholesome. Why is this? Because they have few desires and know how to be content.
「舍利弗！阿閦佛不復授諸弟子戒——如我於此授諸弟子戒。所以者何？其剎無有惡者，是諸弟子但以苦、空、非常、非身，以是為戒。其剎亦無有受戒事，譬如是剎正士於我法中剃除鬚髮、少欲而受我戒。所以者何？其阿閦佛剎諸弟子得自在聚會，無有怨仇。
"Shariputra, Akshobhya Buddha does not give the precepts to his disciples again and again — as I here give the precepts to my disciples. Why is that? In that realm there are no evildoers; those disciples take suffering, emptiness, impermanence, and non-self as their precepts. In that realm there is also no receiving of precepts — just as in this realm upright people, within my Dharma, shave their hair and beard, have few desires, and receive my precepts. Why is that? The disciples in Akshobhya Buddha's realm gather freely together, without any enmity."
「舍利弗！阿閦佛剎諸弟子不共作行便獨行道，不樂共行，但行諸善。其剎無有過精進者，亦不可見懈怠者。舍利弗！是為阿閦如來佛剎出家諸弟子之德行。」
"Shariputra, the disciples in Akshobhya Buddha's realm do not practice in groups; they walk the path alone. They do not delight in practicing together, but simply cultivate all that is good. In that realm there are none who are excessive in Diligence, nor can any who are lazy be seen. Shariputra, this is the conduct of the monastics—the disciples—in Akshobhya Tathagata's Buddha realm."
佛語舍利弗：「阿閦如來為諸弟子說法時，弟子不左右顧視，一心聽經——中有住聽經者，身不知罷極；中有坐聽經者，身亦不知罷極、意亦不念罷極也。
The Buddha said to Shariputra: "When Akshobhya Tathagata teaches the Dharma to his disciples, the disciples do not look to the left or right; they listen to the sutra with single-minded attention. Among them, those who listen standing do not feel their bodies grow weary; those who listen sitting also do not feel their bodies grow weary, nor does their minds even think of weariness.
「阿閦如來於虛空中說法時，諸弟子悉聽之，是時得神足比丘、未得神足比丘——承佛威神——皆於虛空中行而聽法。是諸弟子於虛空中以三品作行。何等三？一者、住，二者、經，三者、坐。
When Akshobhya Tathagata teaches the Dharma in the sky, all his disciples listen. At that time, the monks who have attained the supernormal power of travel and those who have not—sustained by the Buddha's majestic power—all walk in the sky while listening to the Dharma. These disciples in the sky travel in three ways. What are the three? First, standing; second, walking; third, sitting.
「中有坐般泥洹波藍坐居而般泥洹者，諸弟子皆般泥洹，時地即為大動，般泥洹已，諸天、人民共供養之；中有阿羅漢身中自出火還燒身而般泥洹；中有阿羅漢般泥洹時，自以功德行如疾風；中有譬如五色雲氣於空中行便不復知處；中有弟子自以功德便沒去，不復知處，般泥洹如是；中有般泥洹時於虛空身中放水，其水不墮地便滅不現。其剎如是清淨，令身滅不現；其剎如是清淨，令身滅不現而般泥洹。諸弟子般泥洹如是也，舍利弗！是為阿閦如來、無所著、等正覺昔行菩薩道時所願而有持成無上正真道，諸弟子以是三品般泥洹。
"Some enter Parinirvana while sitting in the blue-jade posture, and having sat thus, they pass into Parinirvana. All such disciples pass into Parinirvana; at that time the earth trembles greatly. After they have passed into Parinirvana, the devas and humans together make offerings to them. Some Arhats, from within their own bodies, send forth fire that then burns their own bodies, and so they pass into Parinirvana. Some Arhats, at the time of Parinirvana, by their own merit carry out their practice swift as the wind. Some are like five-colored cloud vapors moving through the sky, and thereafter their whereabouts are no longer known. Some disciples, by their own merit, simply vanish, and their whereabouts are no longer known — such is their Parinirvana. Some, at the time of Parinirvana, release water from within their bodies in the sky; that water does not fall to the ground but vanishes and no longer appears. That realm is thus pure, causing the body to cease and no longer appear; that realm is thus pure, causing the body to cease, no longer appear, and so pass into Parinirvana. Such is the Parinirvana of these disciples, Shariputra. This is what Akshobhya Tathagata, the Unattached, the Perfectly Enlightened One, vowed when formerly practicing the Bodhisattva path, and thereby attained and upheld the unsurpassed true and perfect Way; and his disciples pass into Parinirvana in these three modes."
「復次，舍利弗！阿閦如來佛剎諸弟子——無央數不可計諸弟子——少有不具足四解之事者，多有得四解事具足者；諸弟子少有不得四神足安隱行者，多有得四禪足安隱行者。舍利弗！是為阿閦如來佛剎諸弟子所成德行。」
"Furthermore, Shariputra, among the countless and immeasurable disciples in the Buddha-field of Akshobhya Tathagata, few lack mastery of the four analytical knowledges—most have fully attained the four analytical knowledges. Few of the disciples fail to dwell securely in the four bases of spiritual power—most dwell securely in the four bases of spiritual power. Shariputra, this is the accomplished virtue of the disciples in the Buddha-field of Akshobhya Tathagata."
賢者舍利弗白佛言：「阿閦如來、無所著、等正覺佛剎，諸弟子所行皆無極也。」
The wise Shariputra said to the Buddha: "The Buddha-land of Akshobhya Tathagata, the Unattached, the Fully Enlightened One — the practices of all its disciples are without limit."
阿閦佛國經卷上
Akṣobhya Buddha's Land Sutra, Volume One